Continuation of the explanation of the saying of Allah the Exalted: ((There is no blame on you for what you did by mistake, but there is blame for what your hearts intended. And Allah is Forgiving and Merciful))

to the heart, and then the heart deliberates, commanding and forbidding. So the brain is like a secretary to the heart; it thinks and considers, then sends [the message] to the heart. The heart is undoubtedly the one that deliberates, for the Book and the Sunnah indicate that the heart is the one that deliberates, as you heard in the verse, and as the Prophet (peace and blessings be upon him) said: But is the connection between the brain and the heart fast or slow? It is fast; its speed is unimaginable. This is part of the perfection of the greatness of the Creator (Mighty and Majestic), in that these great equipment in this body are machines and electronic devices and things—Glory be to Allah the Great. If a person investigates them, he finds what Allah (Mighty and Majestic) said: [Al-Dhariyat 20:21] So glory be to the Creator, the All-Knowing. regarding what was before you of your saying before the prohibition. [Al-Ahzab:5] In that, He said: regarding what was of your saying before the prohibition. In this, there is a very clear consideration, and its aspect is that before the prohibition, the ruling was not established, so that a person would be in violation and described as not being held accountable due to forgiveness, for forgiveness is a branch of the existence of a sin. And here, there is no sin before the ruling is determined. And the correct view is: regarding what occurred of your saying after the prohibition by way of mistake. This is from His (Glorified and Exalted is He) forgiveness and mercy, that He removes the mistake from the one who did it after the prohibition and the ruling was determined. Then it is also said: returns to the mistaken act and the intentional act. As for the mistaken act, the removal of accountability for it is from the effects of mercy. Had Allah (Mighty and Majestic) willed, He would have held His servants accountable for ignorance as He holds them accountable for intention, but His mercy preceded His wrath (Glorified and Exalted is He). And as for "Forgiving," it returns to what was done intentionally. For it is implied by Allah being Forgiving that a person should strive for the causes of His forgiveness, and that is by what? By repenting from what occurred from him. If he repents, then Allah turns to him in repentance and forgives him. Then Allah (Mighty and Majestic) said.
The student: ...applying the rule, if we want to apply it... he wanted to give him land. When he said to him, "Fear Allah and be just between your children"... so if we want to apply it, is it restricted to Nu'man ibn Bashir? Or is it restricted to lands?

The Shaykh : No, no, it is not restricted to lands, because His saying: includes every gift. Then, Nu'man...
The student: ...

The Shaykh : What contradicts what is restricted, as long as we have ? Is it justice to give this one a hundred cars and not give the other, saying, "This is land"?
The student: ...
The Shaykh : No, no, we said the meanings. This is... in the sense that the gift is land or a slave, as it came in some wordings, or an orchard. It does not matter; the speech is about the meaning, which is injustice. May Allah reward you. Do not get into the subject. For this reason, we say we consider the meanings. Yes. As for the issue of cases, no, that has its own relevance.